hath a single aim but when men go sometimes very hot after the things of God and by and by are as eager in pursuit after the things of this life certainly this is a double heart so the heart is said to be turned away from God 1 Kin. 11. 3 4. what is that the bent and aim of the heart was from God I will add no more but that Acts 8. 21. Peter said to Simon Magus thy heart is not right he had been baptized and desired the gift of the Holy Ghost but he did not this with a pure intention not with a right aim God saw the crooked aims and purposes of his heart in all the service and so the word is said to discover the intents of the heart Heb. 4. 12. then in the Scriptures by heart is meant the aims the purposes the bent the tendency of the heart where a mans treasure is there is his bent and aim and this I shall now pitch upon it is a thing that above all others you had need be careful of for the great thing you are to look to is your heart keep thy heart above all things and in the heart lieth the great deceit the heart is deceitfull above all things and desperatly wicked therefore especially look to your hearts but in the heart above all other the bent of the heart what is its aim and tendency and that upon a double ground which I must premise before I come to particulars First this is the great comfort nay indeed the only comfort that a godly man hath to flie unto in all his faâ—lings and all his falls the bent the aim of his heart and this I shall manifest in two partâ—culars First in any particular failing or infirmity what is it that the soul can retreat to and truly when a godly man his conscience bearing him witness is able to say Lord this is my transgression but thou knowest this was not my intention the aim and bent of my heart went not this way this is that we see in Peter It was a desperate fall the denying of his Master especially in that word denying him with curses and abjuration or as it were wishing an eternal curse upon himself if ever he knew the man for some conceive that was the meaning of his words but yet Peter goes to the Lord Jesus and saith the resolution and bent of my heart was this before hand If I die with thee I will not deny thee this was my transgression but not my intention and that 's the meaning of Gal. 6. 1. If any man be overtaken with a fault sin comes upon a godly man as Judgement upon the wicked how is that it comes upon them by surprize it was not their aim and purpose but sin overtook them came upon them in the way of surprize that expression is very observable to that end 2 Sam. 12. 4. T is Nathans parable concerning Davids adultery There was a rich man that had great store of sheep and a poor man that had but one Ewe Lamb that he bred in his own bosom and a stranger came to the rich man whom doth he intend Nathan speaks of the lust that rose in the heart of David and he cals it a stranger or a traveller for so the learned render the word peregrinus non dominus he was a stranger he was not the master that 's the common interpretation given of the word it s a stranger a traveller one that came suddenly and unexpectedly that he did not provide for but the lust rose up in him suddenly unexpectedly Psal 17. 3. I have purposed my mouth shall not offend I have purposed we know David did offend with his mouth many times he complains of the way of lying it was not his aim I do offend with my mouth but I have purposed my mouth shall not offend I thought so before hand it was the matter of my meditation and consultaâ—ioâ— least I should be surprized I proposed this to my self here was my intention I miscarried indeed but the aim of my heart was otherways but the word in the Original signifies Aliter proposui machinatus sum I plotted and designed Psal 37. 12. The word is used The wicked plotteth against the just my great design was that my mouth might not offend thus a godly man can say and here is his comfort T is necessary then to inquire where the bent and aim of your heart is because in all your failings this must support your souls the aim of my heart was otherways this is my transgression but this was not my intention Secondly sometimes a godly man cannot comfort himself in this particular for many times godly men commit plotted wickedness wickedness and that out of consultation from design which is that the Scripture calls and David deprecates presumptuous sins keep back thy servant from presumptuous sins Psal 19. 13. When men sin and contrive it before hand before hand intend it do it as it were maliciously but may a godly man do this pray look into 1 Kin. 15. 10. Davids heart was upright in all things save in the matter of Uriah save in the matter of Uriah sure Davids heart was not upright in his dissembling and in the way of lying that he practised his heart was not upright when he numbred the people was Davids heart upright in the matter of Bathsheba What in nothing but in the matter of Uriah in the matter of Bathsheba it was a sudden temptation led him contrary to the bent of his heart but in the matter of Uriah he committed the sin with intention out of consultation now he could not say this was not my intention now what may a godly man now retire unto to the general bent of his heart that though in this particular I miscarried and my aim wâ—s to do evil yet the general-aim and bent of my heart was not so you finde the Lord judges men so and so ought godly men to judge of themselves 1 Kings 15. 14. the Lord reckons up the several miscarriages of Asa he opprest the people and imprisoned the Prophet two great evils but the Lord comes in with a nevertheless his heart was upright with God all his days though in some particulars he miscarried and miscarried by advice and design yet notwithstanding this was not the general bent and aim of his heart you shall understand it by the contrary in ungodly men Psal 36. 4. He sets himself in a way that is wicked he sets himself the same word is used Psal 2. 2. The Kings of the earth set themselves and the rulers take Council against the Lord and against his anointed When doth a man set himself in a way of wickedness from meditation and consultation the bent of his heart goeth after that which is evil and he sets himself that is he resolves to go on and continue in it he will not be turned out of the way Now as this serves for an ungodly mans conviction
the bent of his heart is on evil so this serves for a godly mans consolation It is a mighty great thing which way the bent aim and tendency of the heart of man doth lie for where the treasure is there is the heart that is the bent of the heart But would you know how a man should finde that out which way the aim and tendency of his heart goeth There are six Rules that I shall offer by which every one of us may very much judge and guess of the aim of our hearts and truly this should be our great study the study of our hearts as I remember it was that which comforted a godly Minister when he died I bless the Lord I have studâ—ed my own heart more then Books It will be the great comfort of every Christian to be able to say I have studied my own heart more then the world more then my Trade here will be the great comfort The first Rule is this What the soul is carried after under different conditions this declares what the aim of the soul is what it tends unto by that you may judge of the tendency of the heart as waters though you may turn them out of their proper current and alter the channel yet they always run into the sea you will say then Certainly the tendency of these as their proper place is the sea that turn them into what channel you will they always run that way if you see the Sun whether the day be clear or cloudy it always makes towards the West you will conclude that is the end of his course that is the race and journey that he is to go the going out of the heart to the same courses under different conditions wonderfully clears to a man what the aim and bent of the soul is As for exâ—mple suppose the heart of a natural man whose aim is at his own exaltation here is his aim Pride being his predominant and master lust bring this man into prosperity why then it vents it self in self-exaltation admiration Seeking of glory from men setting himself in the face and glory of the times in despising of others and preferring himself Bring this man at any time under trouble of conscience why then pride vents it self in his humility and self-abasement bring him into poverty and then pride shews it self in its base dejection and despair for as faith is the most humbling grace so of all others dispair is the highest fruit of pride venting it self in murmuring and discontent here is a heart shewing the same aim in different conditions all this clearly argues where the bent of the heart is and so also let the aim of a mans heart go out to coveteousness the love of mony when he is in a low condition truly if he observe his soul it bends out with earnest desires that way and the admiration of all those that are well stored with it as the former calls the proud happy so this accounts the rich a happy man But now let him be brought into a wealthy condition now he hath more opportunities and by these the lust hath more vent there is still the same bent of soul this still argues what the aim of a mans heart is when it is the same in different conditions put a man into what condition you will the heart still goes the same way as covetousness was that which Judas heart went out to before he was an Apostle now he is an Apostle he is still a thief and carries the bag Simon Magus when a Sorcerer his heart run out to money and became a Sorcerer upon that account when a Christian his heart goeth to his money still Thus take a man in what condition you will and you finde the aim of his heart is the same on the contrary take another man that is godly who hath another treasure and by this means his soul hath another aim put him into what condition you will still the bent of his heart is the same Psal 44. 19. Though thou hast smitten us into the place of Dragons and covered us with the shadow of death yet we have not gone from thee the bent of their souls was still with God what affliction soever they met with in a way of godliness could not turn their hearts away so if Job be in the gate or on the dunghil the aim of his heart is the same Fearing God and eschewing evil this I pray observe It s very true in different conditions men have not the same vent for their lusts but still the bent of the heart is the same consider what thou wast when thou wert young and what now what in adversity and what in prosperity consider what thou wert when a private man and what now thou aâ—t a Magistrate only t is true thou hast more opportunitâ—es to give vent to lust at one time then at another but still the bent of thy heart is the same Secondly In all places and all companies if opportunity be offered consider what is it that thy heart most greedily catches at there is the bent and aim of thy heart What was the thing they aimed at that were the Messengers of Benhadad to Ahab the aim was to finde some favour for their Master Benhadad and themselves when Ahab said he is my brother they greedily catch at it and said thy brother Benhadad lives so it is with the soul in every condition as if the aim and bent of the soul be lust-carried out that way In Prov. 7. 22. He went after her suddenly or strait way as you read it that is so soon as the motion was made the heart catcht after it immediately and so also suppose it be gain at the least motion of it the heart goeth out immediately Josh 7. 21. I saw among the spoil a wedge of gold and a goodly Babylonish garment and I coveted and took it the heart catcht after it and so also let there be at any time a gracious motion from God to a godly man his heart catches after it 2 Cor. 8. 11. There was in you a readiness to will there was a good motion made to relieve the distressed Churches and they were men that had it to spare there was a readiness not only at last and with much ado as men that were brought now to it with a great deal of perswasion no there was a readiness Now you see by this what do your souls on the first motion most greedily close with as according to the aim of the heart so all temptations be suited this is a means to make them take presently because they suit to the bent of the soul whether it be from men or from the devil Sichem was to perswade the Sichemites and knowing the bent of their hearts were for the world what is his argument Gen. 34. 23. Shall not their cattel and their goods be ours and so it is likewise from Satan for the devil leads you captive at his will but
do value themselves but how doth God value them he hath his rate on men too Prov. 10. 20. he values men according to their hearts God doth not value men according to their estates their names their birth God values no man so but God values them according to their hearts and therefore he saith The heart of the wicked is little worth thus you see that men value themselves according to their treasure upon this account it is that a godly man doth and ought to do set a higher value upon himself then all the men in the world because thereby he sets a price upon his treasure as Paul when he stood before King Agrippa who was the better man now Paul or the King I would that thou wert such an one as I am though he were a prisoner at the Bar and the other a King yet notwithstanding Paul values himself beyond him wishes I would his condition were no worse then mine thus a mans treasure is that by which every man values himself and thinks he is so much worth And upon these three Reasons a mans chief good is called his treasure bâ—cause of the price he sets upon it the plenty he labours after in it and the value and esteem he puts upon himself by it and so much for the opening of this Doctrine The first Use is of examination it will put every one of you to it you have a treasure and t is either in heaven or earth If it be a treasure on earth where thy treasure is there is thy heart and where thy heart is there is thy happiness and where thy happiness is thy God is that I will tell thee and there you must look for your salvation therefore you have a treasure and t is either on earth or in heaven if your treasure be on earth there is your chief good and your portion is below But how should a man know it that every man may be able to say unto himself where my treasure is there my heart is there are six Rules that I shall offer at present though I shall give further light into it by Gods assistance First what is it that you dig for that you labour most for that you are willing to spend your money for as the Holy Ghost speaks This is the first trial if thou dig for wisdom as for hidden treasure Prov. 2. 4. what is it that you labour for labour not for the meat that perisheth Joh. 6. 57. What is the great thing you work for in this life that is your treasure what is it that you lay out your money for Isa 55. 3. that a man could willingly be at any cost to obtain to part with any thing for now what is it for that you do it that is your treasure Now when any man shall return to his own heart and say Truly I have laboured for wealth all my days and wearied my self in seeking after pleasures and vanity all my days and I that have been straight-handed enough in reference to what belongs to God and spiritual things yet I have been liberal enough for other things as it was said of them when they made an Image they lavisht gold out of their bags but when they are to feed and cloath a poor member of Christ then every penny is but like a drop of blood but when are to lay it out for this or that gallantry then men lavish it out Oh the foolery of some among us Consider what is it you labour for that is your treasure What do you lay out your money for see how strangely people will for that they place their chief good in how ready they are to labour and to lay out themselves for it The Israelites were to make a Calf and then they gave Ear-rings and Jeweis for it from their sons and daughters And that old Woman Judg. 11. 2 3. that had scraped together 1100. pieces of silver curst him that had stoln it Oh my son saith she I have dedicated it from thy hand to make a graven Image it was nothing to part freely with when it came to make an Image thus where men place their happiness and chief good where their treasure is there is the main of their labor there is their great care and for this they are willing to spare no cost Secondly would you know where your treasure is upon what do you live examine from whence do the comforts of your life come in that is your treasure It is called The food of the soul the meat that perishes and the meat that endures to eternal life that is that by which the soul lives Joh. 6. 27. and Prov. 4. 17. They eat the bread of wickedness and they drink the wine of violence all the comforts of their life come in by sin now examine by what the comforts of your life come in Isa 44. 20. He feedeth upon ashes speaking of men who had the comforts of their lives come in by idolatry the curse of the Serpent is come upon them they feed upon ashes by what do the comforts of your lives come in I have a good estate I have a plentifull Table and herein all the comfort of my life lyeth Whereas another man saith I have incomes from God and have in some measure fellowship with him I tast the consolations of the Holy Ghost and this I do in Sermons and Ordinances and therefore I wait upon them Look wherein the comfort of your life lieth there is your treasure laid up These are plain Rules if you deal saithfully and plainly with your selves you may easily know it Thirdly what is it that is your greatest care to keep above all things in the world sure that is your treasure treasures are commonly hidden because men would keep them safe called therefore treasures of darkness Isa 45. 1. Now take a man that makes riches his treasure and what doth he fear most why least they should be taken from him by violence and a man that makes God and grace his treasure he fears Satan and sin most because his great cate is to keep these therefore those that would rob him of these he fears above all other enemies in the world Another man that makes pleasure wealth his care I would not saith he be deprived of my wealth and pleasure for a world let sin come and Satan come and take away his God his grace his soul and all he is not troubled these the man takes no care to keep therefore that which is your treasure it is your main care to keep Fourthly what doth your soul retreat to for comfort in trouble in any danger or distress when a mans soul is put to the retreat whither do you retire as if a rich man at any time be in danger whither doth he retreat The rich mans wealth is his strong tower Prov. 18. 11. Let a godly man be in danger whither doth he retreat to the name of the Lord The name of the Lord
his treasure and presently hâ—s heart is changed and retires from that which before it went out unto with the greatest earnestness in the world there is the happiness of Gods people they have changed their treasure their chief good and therein lies the great change of conversion This is the first and great change when a man changes his chief good but when that is done once the soul that went out after it before now turns from that which was his chief good and persecutes that with the greatest earnestness that before he did cleave unto there be two things in conversion A version and Conversion The man turns from all treasures below take a proof for that Psal 63. 8. My heart follows hard after God said David the word is my soul cleaves after him that though I have many things that would turn me off from God yet notwithstanding my soul cleaves to him in a constant pursuit of him my soul cleaves after him There are two expressions somewhat alike one is to fulfil after God and the other is to cleave after God Numb 14. 24. Caleb had another spirit he followed God fully he fulfilled after God so t is in the Hebrew this points out the sincerity of a mans heart and to cleave after God t is spoken of the constancy of a mans pursuit the heart goes out the bent of the soul always tends that way yea he that before followed after vanity now cleaves after God what is the reason the chief good is changed And as there is conversion so there is aversion Take a man that now looks on sin as a cheat and all the comforts of the creatures to be but counterfeit and that he hath taken copper for gold all that while what then his heart turns from them with the greatest aversion that is possible you know those places I need not repeat them What have I to do any more with Idols Hos 11. 8. Say to the Idols get you hence therefore the heart is with the treasure where the treasure is there is the heart but now change the treasure and the pursuit of the heatt is changed Thus much for the demonstrations of it I hope all these things may be usefull to every understanding hearer But why is it that the heart always goeth out to the treasure that where the treasure is there the heart is why what is the cause There are six great grounds of it First because the treasure which I expound the chief good is animae pabalum the food upon which the soul feeds and if it be so no wonder the soul goeth out after it the heart cannot live without it take an unregenerate man and it is his treasure his heart feeds upon he eats the bread of wickedness and drinks the wine of violence take a godly man and he doth not labour for the meat that perisheth but for that which endures to eternal life Joh. 6. 27. This is the food his soul feeds upon and for this cause in the Scripture you have so often expressions of hungring and thirsting and you know what violent impressions those make upon the spirits of men what is all this but to let you see that the chief good is the food of the soul and therefore the heart makes after it for it cannot live without it Secondly the chief good is not only the food but animae sustentaoulum the support of the soul the soul of man without it is not able to uphold it self Psal 112. 8. David saith my heart is underpropt so Montanus renders the word suffultum est cor meum then truly the heart of man must be propt it is not able to stand of it self it must have a support and whence is that support pray look Job 8. 15. there is a man that leans upon his house what is that his hope the object of his hope he cannot stand without it support that which is his comfort in reference to eternity upon this his soul leans and so the godly Psal 73. 26. My flesh and my heart fails me but God is the strength of my heart he goes to his chief good because he cannot stand alone he must have somewhat to rest upon and that 's the reason that a rich mans wealth is said to be his strong tower it is that which defends him the heart must needs go to the treasure t is the hearts food and t is the hearts support it cannot be supported one moment without it Thirdly it is the souls delight the delight of the heart oblectamentum animae the heart of man cannot live without it long and all the delight the soul hath comes in from its chief good the chief good is the object of the highest love and of the greatest trust and t is the object of the fullest delight and therefore the soul of man must go out to its treasure because all its joy comes in by it and without delight the soul cannot live Why is Hell said to be death because there is no joy no delight why is Heaven said to be life because in thy presence is fulness of joy and at thy right hand are pleasures for evermore without delight the soul cannot live Saith Austin Take away all delight and the soul dies let there be but pure darkness once and the soul cannot live Fourthly It is a mans chief good that is animae ornamentum the beauty of the soul that wherein the beauty of the soul doth lie and indeed take the soul off from this and it is naked the heart of man is naked taken off from his chief good will you but observe and see both put together Jer. 2. 33. Can amaid forget her ornaments and a bride her attire Take a poor creature all the beauty she hath lies in cloaths as I sometime told you that is like the Cinnamon Tree that hath nothing good but the Bark indeed t is true you dare not go without your ornaments to be sure whatever you forget you will not forget to make your selvs fine to deck your selves I am afraid divers of you forget most other things except that but can she why can she not there is not a natural impossibility indeed but a moral that is it wherein she glories and she cannot forget it but saith God I am your ornament your glory you ought to make me your chief good and you forget me days without number the soul goeth out to its treasure and cannot forget it for this is that wherein all its ornament and beauty lies and the truth is all the adorning of the soul comes from a mans treasure and chief good Fifthly the heart must go out to to the treasure for t is animae spiraculum this is that in which the soul breaths pray consider it we rejoyce in the hope of the glory of God saith the Apostle Rom. 5. 2. Despair is that which strangles the soul the soul lives in hope what is that hope carried after why after its
how be you taken the Apostle uses that expression to deceive you with a bait now what doth Satan bait to take you withal somewhat that suits the bent of your minds and to that end the devils great policy is to observe what is the bent of your hearts and he beaâ—s at that immediatly you may know where the bent of your hearts is by that in all compâ—nies and upon all occasions What do your hearts most greedily catch at Thirdly according to the bent of the heart so doth the heart gather to it self for this you shall finde by experience every one of these things whether there be occasion or no if there be occasion the heart catches after it if there be no occasion the heart will gather occasion you read Gen. 6. 5. Every imagination of the heart It is figmentum cordis every creature of the heart something that the heart frames unto it self many times to the bent of his heart he frames that to himself which there is no occasion given of in the world but the heart frames it to its own aim and inclination as that you may observe it take notice Deut. 4. 29. When thou seest the Sun Moon and Stars in the host of heaven take heed that thou beest not driven to worship them what was there in seeing the Sun Moon and Stars to drive them to worship them Is there occasion given to worship them its only as Job expresses it Job 37. 27. If my heart hath been secretly enticed here is no occasion in the creatures in the world but the heart frames such a temptation according to its tendency the heart is bent to idolatry and so apt to choose any thing for God which I think is the meaning of that place 1 Joh. 2. 16. Whatsoever is in the world is the lust of the flesh the lusts of the eye and the pride of life I conceive lust is put for the object of lust as faith and hope are put for the object of faith and hope whatever is in this world is the lusts of the flesh that is there is nothing that the heart makes not the object of some lust or other and though in the creature there be no occasion yet the heart takes occasion to vent some lust or other but it is strange to observe 2 Pet. 2. 14. They have eyes full of adultery that is though there be no occasion in the world yet notwithstanding even the lusts break ouâ— at the eyes the heart vents it self there they have eyes full of adultery and they cannot cease from sin note but that place Psal 41. 6. David speaks it of ungodly men If he come to see me his heart gathers wickedness to it self how so though I give him no occasion in the world saith he yet it is to the bent of his heart There is not a word I speak not any action I do not any gesture of the mind but the heart puts some constructions according to its bent if there be no occasion given truly the heart makes occasions pray observe it by this you wonderfully see where the bent of the heart lieth On the contrary take a godly man look where the aim of his heart lieth though there be no occasion given yet you will quickly see his heart make occasion there is an advantage the heart makes as David tels you Psal 39. I held my mouth as with a bridle from the ungodly doubtless they administred David little occasion of good thoughts but at last the fire kindled even in wicked company according to the bent of his heart It framed such meditations and goings out as these that as the one gathers wickedness so the other gathers holiness to it self though there be no occasion given for the heart of man hath a self-sufficiency to wickedness though there be no occasion given yet there is a self-sufficiency in the heart of man and therefore lust is said to be the father and mother too able to beget and to bring forth of it self James 1. 13. When lust hath conceived it bringeth forth sin and t is truly said to be like the fire of hell which burns withour fuel look which way the bent of the heart goeth that way the heart will walk whether there be occasion or no take that one instance 1 Kin. 13. 23. the Lord sent a Prophet from Iudah to cry against the altar at Bethel this young Prophet disobeys the voice of the Lord through the deceit of the old Prophet and was destroyed by a Lion in the way now will you see Ieroboam what doth his heart gather from this is there any occasion that the man should say therefore let me go out to sin against God no rather if God be so severe to a Prophet and against his own what will he be to other men It is said expresly After this Ieroboam returned not from the evil of his ways after this that is Ieroboams heart made advantage by this Judgement upon the Prophet surely Judgement is come upon him and for this reason certainly I will never return never change my opinion Pray observe still you see how the heart according to the bent frame and tendency of it for I want words to express it to you it gathers somewhat to it self whether there be occasion given or no by this you may much judge where the bent and frame of your hearts are Fourthly would a man know what the bent and aim of his heart is it is that which causes a man to break through all oppositions to obtain you will say that the bent of his heart is set upon as I shall give clear instances let the thing be never so costly if the bent of the heart be upon it it will spare no cost to obtain it it will not stick at cost you may take two instances Gen. 34. 12. Sichem his heart clave to Dinah Iacobs daughter the bent of his heart went that way now what doth this bring forth in him Aâ—k me never so much Dowrie I will give it cost me never so much I will give it and so likewise they in the prophesie of Isaiah their hearts were set on their idolatry they spare no cost they lavish gold out of their bags if the heart be set upon it it evill carry a man through that difficulty carry these things home to your souls you that stick at all costs in matters of Religion And so like wise if a mans heart be set on revenge he will spare no cost you have a strange instance for it Esther 3. 9. I do give these things a little to lead you into your own thoughts Merdecai did not bow the knee to Haman and he did it not on this account because Haman expected as most of the Persian Emperors did to be worshipped with Religious worship upon this Hamans heart is set upon revenge now did he stick at any cost in it no let him and the whole Nation of the Jews be destroyed and that the
King may receive no damage I will give ten thousand talents of silver into the Kings treasury revenge is costly and yet notwithstanding if the bent of the heart be set upon it it will stick at no cost and that you may understand it a talent of silver is 375. l. of our money now judge by that what a sum ten thousand talents is and yet if the bent of the heart be that way it will carry the man through that opposition and so let a man aim at ambition let a mans honor be his chief good he will stick at no opposition to obtain it be it the murther of his father Absolom will not stick at it if it hinder his rising if halting and dissembling in the matters of Religion Iehu will not stick at it if he may be setled in his dominion if it be the making merchandize of the souls of men for that is Romes merchandize Rev. 18. 13. to establish Antichrist in the Chair truly that shall never hinder if it be to change times and laws that 's the expression used of the little horn Dan. 7. 25. times and laws what is that one expounds it the fundamental Laws of the Nation to pluck up foundations truly there is no sticking at it for if the bent of the heart be set upon it it will carry a man through all opposition The same thing is true also in reference to spirituals if a mans heart be set on God and the bent of the soul go out that way Psal 84. 6. Go through the valley of Baca but what for That they may appear before their God in Zion No difficulty shall put a man off because the bent of the heart is set that way as Jerome exhorts Heliodorus per calcatum perge patrem c. the soul will finde it so tramples upon the greatest difficulties and the nearest relations despises all in comparison of Christ if the loss of right hand and right eye the soul will not stick at it why because the bent of the heart is set that way do but observe by this consideration also where the aim bent and propensity of your souls are for where your treasure is there is the bent of your souls Fifthly where the bent and aim of the heart is there it is continually restless until it obtain that which it tendeth unto the aim of the heart it is pondus animae the weight of the soul It is always tending that way if the bent of the soul be set on God then my soul is athirst for God even for the living God and nothing but God will allay that thirst if the heart be set on things below why after these things do the Gentiles seek Matth. 6. 32. to seek argues a sense of want and a restlesness under it and it argues that a man will never give over until he finde it this is to seek if the aim and bent of the heart be that way the heart is restless and never gives over if the bent of the heart go after riches do but observe how restless the mans soul is how all means in the world is used to satisfie the heart in that which it goeth after they rise up early and go to bed late and eat the bread of carefulness Psal 127. 2. If there be a desire of Rule and Dominion why the soul is restless Nebuchadnezzar gathers the riches of the Nations like Eggs robs their Treasuries and yet notwithstanding for all that he was a mighty hunter upon Earth and this hath ever been the manner of all the Nimrods of the World their souls are restless and why because that way the bent of the heart goeth till that be obtained they are never satisfied they be always restless Lastly that which is the aim of a mans heart that he makes use of all things else to obtain makes all things else in the world serviceable and subordinate thereunto if the bent of the heart be set on God he cares for riches no further then that he may honor God with his substance Prov. 3. 9. He looks on Ordinances but Ordinances no further then in them he may enjoy communion with God nay the Lord Jesus Christ himself as Mediator no otherways desires him then as he may come to God by him for we come unto God by Christ therefore he makes use of every thing to bring him to that where the bent of his soul is so is a mans heart set on carnal interests then he makes use of all things to advance himself will the name of Religion do it the gift of the Holy Ghost Simon Magus will buy them for money but it is to advance a carnal interest will the countenance of godly men do it then they shall be courted from all parts Iehu when he meets Ionadab the son of Rechab a man so famous and honorable among the Jews for holiness and strictness in Religion Iehu falls on him especially Is thy heart right with my heart there is a double interpretation that Expositors give of the words Cajetan and others Ita me sincere amas or Ita ne mea facta probas dost thou love me truly as I love thee for no man professed sincerity more then he whose whole trade was a way of hypocrisie But Peter Martir and some others he had destroyed the house of Ahab and was going now to destroy the house of Baal if thy heart fall in with my in terest approve what I have done come up into my chariot he doth not court every one thus but Ionadab is a man famous for Religion and if this wil advance Iehu's interest for Religions sake and under a pretence of Religion he shall be thus kindly used and honored before the people what ever we can make use of to serve the ends that the bent of the heart goeth after if Reformation will tend to that work we will reform the worship of Baal was not for his interest and therefore the worship of Baal and its worshippers must be destroyed but the worship of the Calves hath been anciently among the people and it is hazardous to take them away and therefore let the Calves stand and Baal fall and thus many a man may be an executioner of an Idolater when he is successor in the Idolatry an executioner of an oppressor and yet succeed him in the oppression thus you may see and judge where the bent of the heart is he makes use of all things to bring about to accomplish that which his heart is set upon weigh but these Rules that every one may know which way his soul goeth out and how the bent and tendency of the heart lieth where the treasure is there is the aim and bent of the heart this is the first particular The second particular for the opening of the Doctrine The heart in Scripture is put for the wisdom the studies the plots the contrivances of the heart and if it be so then where the treasure is there is the wisdom
away and perhaps he will come and take you away suddenly therefore be diligent still and laborious still and faithful still and zealous still and wise still in giving unto every servant his proper portion Blessed is that servant whom when his Master comes he shall find so doing this is he who shall meet with that welcome well done good and faithfull servant enter thou into the joy of thy Lord. 2. Secondly to the People Seeing that their faithful Prophets and Ministers shall be taken away from them let them remember two things for their parts 1. Let them encourage faithful and zealous Prophets who do enjoy them O do not kill them and break their hearts and thrust them into their graves by slightings by revilings by quarrellings by troublings by remaining still ignorant and unprofitable and barren nor by continuing obstinate disobedient hardened and unbelieving No by no means but honour them and love them and deal kindly with them and pray for them and encourage them all you can Why Sirs They do pitty your souls and they do watch for your souls and they do pray for your souls and they do study and weep and preach to save your souls And therefore let them have love for love and care for care and respect for respect they give you bread do not give them stones they bring mercies to you do not you cast your curses upon them they attend to your salvation and peace and comfort do not requite them evil for good but let them have good for good c. 2. Improve their present They are gâ—ven to you and for you they are your servants survivance and your own present freedom O it is a naughty frame of spirit to praise the dead but not to prize the living To set out with a large commendation the manifold vertues and sayings of Ministers that are dead yet not to regard nor make use of the parts and pains of those that are living and preaching unto us But let us be more wise Elisha here is found travelling and conferring with Elijah before he is taken away Now you may hear your Ministers instructing and perswading you but within a short time you shall never see nor hear them more Now you may go unto them and open your doubts and discover your souls wants and diseases and crave their Counsel and take their Directions partake of their Instructions and receive comforts by them But within a short time they are changing and fainting and dying and giving up the Ghost and can never be instrumental to your souls any more O lose not your Tide and lose not your Spiritual opportunity Simile Every faithful and godly Minister is like a garden in the Spring-time and the people should be like so many Bees flying every day unto the Flowers in that garden to suck out the honey and carry it home to the Hive You may now get that counsel that direction that satisfaction about the condition of your souls which may stick by you all the days of your life Remember Sirs As it will be an heavy Judgement if you make no use of your faithful Ministers so it will cut you to the very heart when your Ministers are dead and then can be of no more use unto you that you made so little use of them living that you traded so slightly that you have been such strangers to them that you did not enrich your souls by them O that people who do enjoy able and faithful Ministers were then possessed of two Graces one is of humility to see their own wants the other is of wisdom to see their season for the supply of them Wherefore is there a price put into the hand of a fool seeing he hath no heart to make use of it Thus have I finished the first Proposition namely That even the most eminently faithful and zealous Prophets of God may be and shall be taken away from a people I now proceed to the second Proposition which is this That the loss of any one eminently 2. Proposition faithful and Zealous Prophet of God should affect the hearts of the people of God with much grief and lamentation my Father my Father the Charet of Israel and the horsemen thereof When Moses that eminent Prophet died there arose not a prophet since in Israel like unto Moses The children of Israel wept for him in the plains Deut. 34. 8. of Moab thirty days So the days of weeping and mourning for Moses were ended When Samuel that faithful and eminent Prophet died what a mourning lamentation was made for him Samuel died and all the Israelites were gathered 1 Sam. 25. 1. together and lamented him The like you read of Steven Devout men carried Steven to his burial and made great lamentations over him Act. 8. 2. There are three things which do concern us when God takes away any faithful servants of his 1. One is a serious consideration of the hand of God in this for though their death be a mercy unto them Blessed are the dead that dye in the Lord. And precious in the sight of the Lord is the death of his Revel 14. 13. Psa 116. 15. Saints Yet their death may be a Judgement to us As a godly Ministers life and doctrine is either in Remedium or in Judicium either they are the savour of life unto life or they are the savour of death unto death So the loss of them is certainly an advantage to themselves and ordinarily it is a judgement and punishment unto a people And therefore we should not slightly pass over their death but consider and lay such strokes of God to our hearts The living will lay it to his heart Eccles 7. 2. Surely he should surely he will 2. The second is a prudent reflexion upon our selves what there is in our selves which hath contributed unto so great a loss for not only diseases in a Minister but also sins in a people may have a great hand to take away the life of their Minister and therefore there is reason for us to reflect and search In every ordinary loss that befals us we should search our hearts and try our ways and say Why is this evil come upon us much more should this be done when a Spiritual loss befals us When the Lord takes away from us the staff and the Isa 3. 1 2. stay the Judge and the Prophet When he smites the Shepherd and the sheep are like to be scattered when he removes his Angels from his Churches Now is it a time to stand still and to gather our selves together and to say What have we been and what have we done how have we walked what hath been our deportment under the Gospel what our answerableness thereunto hath not our unthankfulness hath not our barrenness hath not our disregard hath not our disobedience caused the Lord to make this breach to take away the light from us 3. The third is a
worth and use of them as Ministers of Christ 3. It is a sign that you never received any Spiritual good by them at all If you had done so your hearts would have been knit unto them in life and at least have shed a tear for them in death Their death would presently call up all those heavenly counsels and all those seasonable directions and all those spiritual satisfactions and all those sweet comforts of God which you by them did receive At such a time I remember how he thus spake and at such a Sermon and at such a meeting and in such a conference and now I shall never see him more nor confer with him more the heart would melt to think of these things 4. It is a sign that God hath in Judgement taken away your faithful Ministers from you even for your want of love to the truth and for your slighting and neglecting the means of Grace for which you must give a severe account unto God And let me tell you that so many faithful Ministers as you have heard and so many heavenly Sermons as you have heard or should have heard the more heavy will the account be unto God and the more dreadfull will Gods Judgements be upon you for your unthankfulness and unprofitableness I grant that the Prophets dye but remember that a peoples accounts for the pains and labours of those Prophets never die but do remain upon Record as a witness against you The next use shall be an Vse 2 Item unto all of us here this day and more especially to them who are particularly interessed in our great loss that they would in a singular manner lay to heart this great breach which God hath made and this great loss which hath suddenly and unexpectedly befallen us Ah Sirs Who that saw and heard that precious Minister of Christ the beginning of the last week did think to hear of his death towards the latter end of the same week who that heard him preaching of laying up treasure in heaven did imagine that such a treasure should be taken away from earth and himself so suddenly be laid up in heaven Alas for me to speak of this Prophet and of one common loss of the many losses in this one loss truly I am not fit I am not able because I knew him much and honored him much and loved him much only this I will say of him That one so plain in heart so deep in judgement so painful in studies so frequent and powerful and exact in preaching so laborious with and useful to his Congregation so able to convince the Gainsayer so zealous in contending for the Truths of Christ so fit for all Ministerial Services besides his personal and domestical course of Godliness of his time I have not known the like Really he was another Elijah let me a little compare them How zealous was Elijah against the false Prophets of Baal How laborious was Elijah to bring back the people of Israel to the true God and to the true worship of God How stout and resolute was Elijah in delivering the Message of God even to the face of King Ahab How quick was he with Ahaziah for sending messengers unto Baalzebub the God of Ekron How fervent and potent in Prayer How diligently laborious to his dying day How sudden was his remove and departure All this Spirit and much more then this of the Spirit of Elijah was found in him Now if you do but consider what eminent gifts and graces appeared in him and how seriously and humbly and dexteriously these were laid out for the glory of Christ and for the service and benefit of the Church of Christ we have cause in the loss of such a Prophet to cry out My Father my Father The Charet of Israel and the Horsemen thereof But I will speak no more of Vse 3 him nor to you of him his death I see hath made a general and deep impression upon your hearts All that remains to be spoken shall be unto you his Hearers and especially unto you his late Congregation there are four things which I would briefly offer unto you 1. Grieve in a Spiritual way and upon Spiritual considerations that God hath deprived you of such a Spiritual Pastor and Helper and Comforter 2. Remember and lay up those soul-saving Truths which you have so often heard from him wisely improve them in all your occasions when Elijah was wrapt up to heaven Elisha took up the cloak which fell from him and made use thereof O take up all those gracious instructions which fell from him in his life and make use of them now after his death keep them alive and so you shal find him stil living 3. Hold fast that form of wholsom words by him from Christ delivered unto you and as you have received so walk in them let not your stedfastness dye now he is dead 4. Most humbly and earnestly strive with the Lord by Fasting and Prayer that seeing it is his will to take away Elijah from you that he would be pleased in his love and mercy to give unto you an Elisha in his room FINIS
marvellous sollicitous what care is there for conveyances and inheritances and all is purely upon this because men use their wisdom to keep their treasure thou whosoever thou be that endeavourest to make safe here below pray mark that place and consider all you whose treasure is on earth Job 20. 15. He swallows down riches but he shall vomit them up God will pull it out of his belly and therefore in the midst of their sufficiency they are in straits ver 22. Upon this account it is that the wisdom of the world is mightily exercised about that not only how to get but how to secure their treasure t is true of a godly man too God in Christ is his chief good his treasure how he may secure it that is his plot he knows that t is only sin that separates between him and God for this cause his design is not to sin as Tertullian doth observe nobis unica est necessitas non deliquendi men may pretend necessity whiles they will we have but one necessity a godly man hath but one necessity that he doth not sin why because his sin robs him of his treasure nay a godly man knoweth though men may lose their treasure here unwillingly yet not withstanding a treasure in heaven nemo perdit nisi volens no man loses it but with his own will why therefore now his great fear is lest his soul and his heart should depart from God and therefore Psal 86. 11. Unite my heart to thee that I may fear thee that I may with full purpose of heart cleave unto the Lord Act. 11. 28. this his wisdom is in his treasure not only in getting but in keeping it Thirdly his heart is where his treasure is that is how to improve it and increase it a treasure is such a thing as grows by a continual addition a treasure is not filled up at once but by degrees by a constant addition thereunto therefore now this is the great study of the man all his plots and designs are there as now take a man whose treasure is on earth you may see the man Hab. 2. 5. one that did desire Dominion it is spoken of Nebuchadnezzar he is a proud man saith the Spirit of God what is that he looks on himself as ad dominium natus alii ad mancipium as a man born to rule and looks on all other men as born to be servants well but what doth this put him upon to increase his treasure how doth he do it why he keeps not at home what is that that is he is not content with his own condition keeps not within his own territories and dominions but gathâ—rs to himself all nations and heaps to himself all people his treasure lay in his Empire and that is his business all his life tâ—me to increase it this is a man whose treasure is on earth you have another expression Dan. 11. 24 25. worthy your observation the Kings of the north and south are there spoken of the Text saith He shall forecast devices against him forecast devices that is plot and design why now they indeavor to invade one other who shall inlarge his Dominion most and this they did by using all designs and plots one against another So like wise consider a godly man whose treasure is above in heaven in enjoying God and Christ well truly what esteem soever he hath in the world it doth not much trouble him that 's a great speech of one of the ancients Magis ardere quam lucere nititur sapiens A wise man loveth heat rather then light chooses rather to have it within in his own soul then to appear among others now because the way to injoy much of God is to be much in communion with him therefore always his soul desires communion the Spirit saith come and the Bride saith come if there be degrees of enjoyment he would have the highest degree it is his treasure and he is adding to it and his wisdom lies in that Habet sapientia sui generis superbiam there is a holy pride as the Father saith now how is this obtained he rewards every man according to his works and what shall that reward be I am your reward not only that I may have fuller communion with him here but fuller fruition of him hereafter this is his design yea this is his wisdom his wisdom is always exercised about his treasure in getting or keeping or in improving and increasing it Thirdly the heart in Scripture is used for the thoughts not only for the consultations and counsels of the heart but for the meditations of it and so our Saviours meaning is where your treasure is there will the thoughts of your hearts be for this cause God is said to search the heart and to know the heart Cogitationes intimas absconditas that is all the most secret thoughts of the heart those secret thoughts which are hid from all else in the world God only knoweth and therfore is said to search the heart and know the heart that is to know the thoughts and David interprets it so Psal 139. 23. Search me and know my heart try me and know my thoughts thus he explains it and Judg. 16. 15 17. Dalilah saith to Sampson How canst thou say thou lovest me when thou hidest thy heart from me and he told her all his heart that is all his thoughts Now then the thoughts in Scripture they are put for the heart and indeed there is nothing carries the heart more with it then the thoughts doth and nothing wherein there is less deceit in reference to the heart then in thoughts the thoughts are the first-born of the soul the hearts immediate issues now if a man would taste water the way not to be deceived is to tast it in the Spring if a man would taste wine the way not to be deceived is to taste it in the wine-press before it is adulterated by the Vintner so our actions and words many times are adulterated therefore the heart mightily goes where the thoughts go you cannot say mens hearts go with their words no very seldom especially in this dissembling age men seldom speak as they mean Solomon speaks of a man that invites one to dinner Prov. 23. 6 7. Eat and drink but his heart is not with thee he bids thee eat but his heart is not with his words but I say there is the least suspâ—tion of deceit in thoughts that if a man can but know which way his thoughts go that way certainly his heart goes Now I have but four Rules to offer in reference to your thoughts but pray observe them for I do but touch on these things on purpose that you may a little know how you may espie out your own hearts the thoughts you l say run upon ten thousand things how is any man ever able to know where his thoughts are a mans thoughts are every where There are four Rules I shall give whereby
you may know where your thoughts and by that where your hearts are First when you are alone sequestred from company out of the noise of your callings and outward imployments whither then do your thoughts usually retire where commonly are your thoughts then for the truth is the man is as he is when he is alone such as the thoughts of the heart are such is the man as for example Nebuchadnezzar the question is not where his thoughts were when he was abroad in war he was at peace and walking in his palace at home now where are his thoughts is not this great Babel that I have built for the honour of my Majesty and how he had been the head of gold the first that raised that glorious Empire here were his thoughts take a godly man and where are his thoughts when he is in his Closet or upon his bed or when he awakes in the night Psal 139. 18. saith David when I awake I am still with thee therefore when you are alone look where your thoughts usually go for the man is as he is when he is alone 2ly Would you know where your thoughts are why then what are the thoughts that you use to finde the greatest sweetness in a man may think of a great many things that he finds no content in but what are the thoughts wherein you use to finde the greatest sweetness and content sure there is your heart David Psal 139. 17. How precious are thy thoughts unto me oh God another man the thoughts of his lusts are sweet and he acts over his wickedness in a contemplative way but the thoughts of God are bitter to him his thoughts trouble him as it was with Belshazzar when he saw the handwriting on the wall Dan. 5. 6. His thoughts troubled him But David because God was his treasure his thoughts were sweet and precious to him now examine what thoughts come in upon you with greatest pleasure and delight Thirdly what thoughts are of longest continuance that your souls do most abide upon the thoughts that abide upon your hearts most discover where they are Jer. 4. 14. How long shall vain thoughts lodge within thee take a man whose heart is set upon things below and not only thoughts come in to him for so they do to Godly men but they dwell and abide there but as in reference to God Psal 10. 4. God is not in all his thoughts his thoughts never stay on God nor the things of eternity Pray consider it where do your thoughts stay most take now a natural man and cast in but a thought of his treasure it abides upon him he ruminates upon it afterwards and he sucks great sweetness from it but cast in a thought of heaven or God and he is like the dead sea his heart is like the dead sea of which it is said whatever living thing is cast into it dies immediately so cast in any such thought and it dies presently and will not abide Lastly what are those thoughts that commonly take up your hearts in holy duties t is a very great Argument there a mans heart is where his thoughts in holy duties most commonly are what is that therefore that takes off your hearts and takes up your hearts in holy duties you know that place Ezek 33. 31. they came there to hear a Sermon but their thoughts went after their covetousness Now t is a great argument their thoughts were set upon their covetousness because in the duties of Gods worship these are the thoughts that most take up their hearts now the ground of this rule is this Satans great aim in all the duties of Gods worship is to take off your thoughts from the duty for grace acts by thoughts therefore when the word is preacht he will catch away the seed if he can if not he will keep off the thoughts and how doth the Devil do that his way is this he doth endeavor to prepossess us fixes the thoughts of a mans heart on somewhat else and what is that that which is most likely to take with a man truly the thoughts of that he indevors to stir up in the soul and what is that the thoughts of a mans treasure that 's the thought upon which the heart rests most and the thoughts to which he is most accustomed it is a very great Argument on this ground that those thoughts which most commnoly possess the soul in holy duties that there a mans heart is and there his treasure is and so much the rather because into the duties of Gods worship many other thoughts dare not venture the soul keeps them out but it is in this respect as with a Prince though at sometime the servant may not approach his presence yet a wife a Favorite may just so it is with the thoughts of a mans heart it is I know one great complaint in all the people of God the wandrings of their souls in service Bernard complains of it Aliud canto aliud cogito I sing one thing when I think another so I pray one thing when I think another and hear one thing when my thoughts are upon something else But do you observe in all these wandrings of soul what is there to which in duty most commonly your souls retire a great argument that that is a mans chief good examine by these Rules and you shall finde out where your thoughts and by that where your hearts are that 's the third particular Fourthly the heart is put in Scripture for the love of the heart Judg. 5. 9. My heart is towards the Governors of Israel that offered themselves willingly among the people It is Deborahs speech in her song after that great victory God had given over Sisera the people of God they love all those that are imployed for God but in an especial manner the more eminent men are that are imployed the more their love is drawn out so that by heart is meant her love she desires all may be thankfull especially the Governors of Israel who had the greatest share in the mercy and were the greatest instruments therein Prov. 23. 7. Eat not the bread of him that hath an evil eye for though he bid thee eat yet his heart is not with thee his heart is not with thee what is that he courts thee but he loves thee not and the more he complements with thee the less he affects thee thus thou shalt love the Lord thy God with all thy heart love carries the heart with it so that the heart of man is truly said to be rather where it loves then where it lives thus in Scripture the heart is put for the love so then the meaning is this where a mans treasure is there his love will be But how should a man know where his love is It is a thing of marvellous great consequence for a man to consider where he sets and fixes his love And there are four grounds why it is a thing of so great